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2004 Indian ocean earthquake and tsunami changed Aceh society significantly in particular political, social and culture system. Just before the tsunami hit Aceh, Islamic law was vigorously implemented by the Govermentof Aceh. After the tsunami, the dynamic of Islamic law in Aceh changed. The aim of this research is to envisage Banda Aceh city residents' response of Islamic law rule and implementation after 2004 Indian ocean earth quake and tsunami. Data were collected qualitatively by applying observation and interiew method. Participants of this research were sellected purposively. The results showed that the new leadership post-tsunami Aceh gives the impression of anelitist that caused various negative reactions and responses from the public. Most people think that the new administration is less concerned and lessserious in implementing Islamic law holistically. A pragmatic attitude towards the rules of Islamic law emerged in some communities, especially the younger generation. Therefore, for some open-minded and crtical people, the implemen tation of Islamic law is seen deteriorating as Islamic law is often only becomes an attribute and a tool of legitimacy to the ruling elite. Therefore, it is necessary to revitalize Islamic law at both the elite and the people level, for example by doing a cultural movement. This movement aims to rebuild the spirit enforce Sharia Law which are cultural, not a political and elitist.Key words : Islam Sharia, elite and society responsePeristiwa tsunami merupakan momentum besar bagi perubahan masyarakat Aceh. Tsunami disebut sebagai cikal bakal per damaian antara Gerakan Aceh Merdeka (GAM) dengan pemerintah Republik Indonesia (RI). Dalam per janjian damai disepakati bahwa anggota GAM diberi kan kebebasan menjadi warga sipil kembali, artinya GAM diberikan hak politik penuh sebagai warga Negara Indonesia. Kesepakatan damai juga memberikan ruang bagi anggota GAM untuk berpartisipasi dalam politik praktis. Hal itu terbukti dengan peralihan kepemimpinan pasca Tsunami ke tangan mantan anggota GAM. Perubahan kepemimpinan dan sistem politik ini membawa pengaruh pada dinamika penerapan syariat Islam yang baru disahkan menjadi peraturan daerah Aceh beberapa tahun sebelum Tsunami. Implementasi syariat Islam sesaat sebelum Tsunami sedang sangat gencar diterapkan oleh pemerintah, sehingga perubahan sistem politik ber dampak pada dinamika sosial budaya masyarakat Aceh. Kepemimpinan Aceh yang baru pasca Tsunami memberikan kesan elitis, yang kemudian menimbulkan berbagai reaksi dan respon dari masyarakat. Sebagian masya rakat menganggap pemerintahan yang baru kurang peduli dan kurang serius dalam menerapkan syariat Islam secara kaffah. Sikap pragmatis terhadap perda syariat Islam muncul di sebagian masyarakat, terutama generasi mud, sehingga bagi sebagian kelompok masyarakat yang kritis, menganggap bahwa implementasi syariat Islam semakin merosot. Syariat Islam sering kali hanya menjadi atribut dan alat legitimasi bagi elit yang berkuasa, bahkan terkesan dipolitisasi. Oleh karena itu, perlu adanya revitalisasi syariat Islam baik di tingkat elit maupun masyarakat.Gerakan kultural merupakan salah satu alternatif yang perlu dibentuk untuk membangun kembali semangat menjalankan syariat Islam yang bersifat kultural, bukan politis dan elitis

Tulisan ini bermaksud mengkaji tentang kebijakan publik pada masyarakat multikultural. Dalam beberapa kasus, meskipun kebijakan publik sudah disusun sesuai dengan prosedur yang ada, namun dalam tataran implementasi masih sering ditemui adanya resistensi dari masyarakat, terlebih pada masyarakat yang multikultural. Seting sosial masyarakat dalam tulisan ini adalah masyarakat Desa Rias Kecamatan Toboali Kabupaten Bangka Selatan Provinsi Kepulauan Bangka Belitung yang multi etnis. Dalam menyelesaikan tulisan ini, penulis menggunakan pendekatan deskriptif kualitatif, di mana data diperoleh dari hasil observasi dan wawancara serta sumber-sumber sekunder pendukung lain yang terkait dengan tema tulisan ini. Hasil kajian ini menunjukkan bahwa meskipun secara prosedural pemerintah telah melaksanan proses perumusan dengan baik namun informasi terkait hasil dari perumusan itu masih menjadi informasi yang "langka" bagi sebagian besar masyarakat. Sehingga hasil kesepakatan tersebut tidak mendapat legitimasi yang kuat dari masyarakat. Belum tersedia ruang ekspresi yang memadai, dalam hal politik dan kebijakan publik sehingga resistensi dalam implementasi kebijakan masih seiring muncul. Oleh karena itu, diperlukan transparasi, akses dan ruang bagi masyarakat untuk dapat memberikan umpan balik terhadap kebijakan publik, yaitu ruang yang bebas intervensi, kooptasi dan intimidasi. Dengan begitu, partisipasi masyarakat akan menguat.

The tsunami disaster in December 2004 was the momentum of Aceh peace which resulted in the Helsinki MoU on August 15, 2005. After that, the political constellation and contestation in Aceh were not dominated by national parties but was influenced by the local dimension, namely the local party and former members of the movement who are involved in practical politics. Political stages as a new means of struggle to realize the ideals of post-peace produce satisfying results, former combatants and local parties succeed in winning Aceh political contestation. its means that the people of Aceh have high expectations to local parties to build Aceh. Thus, the decline of the national party since the 2009 election shows that public trust for the national party is very low. The victory of local parties in political contestation in Aceh would certainly be a signal for national parties to make changes to accommodate local interests and movement's actors in a composition of the party in Aceh.Keywords: Political Constellation, Local Party, Aceh

This article aims to describe the political participation of the Rias Village community in the 2019 election and the conditions that affect this political participation. This article uses a descriptive approach with a qualitative method. The data in this article are the results of interviews and relevant literature studies. This study found that Rias Village's voter turnout is higher than the average voter turnout at the sub-district, district, provincial and national levels. That participation correlated positively with political participation in the sub-district level to the national level. The conditions that affect the participation of the Rias Village community in the 2019 elections are the political dynamics of the presidential election, legislative candidates from within Rias Village, experience, and community political knowledge. This finding confirms that political participation is related to other socio-political contests that develop in society. Abstrak Artikel ini bertujuan untuk mendeskripsikan partisipasi politik masyarakat Desa Rias pada pemilu 2019 dan kondisi yang mempengaruhi partisipasi politik tersebut. Artikel ini menggunakan pendekatan deskriptif dengan metode kualitatif. Data dalam artikel ini merupakan hasil wawancara dan studi literatur yang relevan. Studi ini menemukan bahwa partisipasi pemilih di Desa Rias lebih tinggi dari rata-rata partisipasi pemilih di tingkat kecamatan, kabupaten, provinsi, dan nasional. Partisipasi tersebut berkorelasi positif dengan partisipasi politik di tingkat kecamatan hingga nasional. Kondisi yang mempengaruhi partisipasi masyarakat Desa Rias dalam pemilu 2019 adalah dinamika politik pemilihan presiden, calon legislatif dari dalam Desa Rias, pengalaman, dan pengetahuan politik masyarakat. Temuan ini menegaskan bahwa partisipasi politik terkait dengan kontes sosial politik lain yang berkembang di masyarakat.

In the context of Aceh, the word "Ulama" refers to an Islamic scholar who own boarding school (In Aceh language known as Dayah) or a leader of an Islamic boarding school (known as Teungku Dayah). Ulama become "the backbone" of any social problem and play strategic and influential roles in Acehnese society. However, The Ulama roles have changed in the post-conflict era in Aceh. The assumption that Ulama are unable running their authorities in Acehnese society especially in the post-conflict era. Ideally, their roles are needed in the reconciliation regarding the agents of reconciliation who have authority like the Ulama and are trustworthy by Acehnese society. Therefore, this article aims to discuss the position of Ulama in the process of post-conflict reconciliation in Aceh. To investigate the problem, a descriptive qualitative method was used, where the method is to describe the nature of a temporary situation that occurs when the research is carried out in detail, and then the causes of the symptoms were examined. The data were literature studies, participatory observation, and in-depth interviews. The results of this research showed that during an important period of Aceh's history, the Ulama constantly become guardians that provide a religious ethical foundation for each socio-political change in Aceh, and subsequently they also act as the successor to the religious style that developed in the society. Even the formation and development of the socio-political and cultural system occurred partly on the contribution of the Ulama. The position of Ulama in the process of post-conflict reconciliation in Aceh can be found in four ways. Firstly, knowledge transmission. Secondly, as a legal decision-maker which refers to Sharia law, especially related to the reconciliation process. Thirdly, as a mediator. Fourthly, cultural roles in the form of ritual or ceremonial guides that are carried out when the parties of the conflict have met an agreement to reconcile.

In the context of Aceh, the word "Ulama" refers to an Islamic scholar who own boarding school (In Aceh language known as Dayah) or a leader of an Islamic boarding school (known as Teungku Dayah). Ulama become "the backbone" of any social problem and play strategic and influential roles in Acehnese society. However, The Ulama roles have changed in the post-conflict era in Aceh. The assumption that Ulama are unable running their authorities in Acehnese society especially in the post-conflict era. Ideally, their roles are needed in the reconciliation regarding the agents of reconciliation who have authority like the Ulama and are trustworthy by Acehnese society. Therefore, this article aims to discuss the position of Ulama in the process of post-conflict reconciliation in Aceh. To investigate the problem, a descriptive qualitative method was used, where the method is to describe the nature of a temporary situation that occurs when the research is carried out in detail, and then the causes of the symptoms were examined. The data were literature studies, participatory observation, and in-depth interviews. The results of this research showed that during an important period of Aceh's history, the Ulama constantly become guardians that provide a religious ethical foundation for each socio-political change in Aceh, and subsequently they also act as the successor to the religious style that developed in the society. Even the formation and development of the socio-political and cultural system occurred partly on the contribution of the Ulama. The position of Ulama in the process of post-conflict reconciliation in Aceh can be found in four ways. Firstly, knowledge transmission. Secondly, as a legal decision-maker which refers to Sharia law, especially related to the reconciliation process. Thirdly, as a mediator. Fourthly, cultural roles in the form of ritual or ceremonial guides that are carried out when the parties of the conflict have met an agreement to reconcile. ; Dalam konteks Aceh, "Ulama" merujuk pada sosok individu yang memiliki Dayah (pesantren) atau pimpinan Dayah yang terkenal dengan sebutan Teungku Dayah. Pada ranah sosial, Ulama Aceh merupakan "tulang punggung" keputusan dalam berbagai hal. Ulama hadir sebagai kelompok strategis dan berpengaruh dalam kehidupan masyarakat Aceh. Namun, pasca konflik Aceh, telah terjadi dinamika pergeseran peran ulama di Aceh. Ada anggapan bahwa ulama tidak lagi mampu menjalankan otoritasnya dalam masyarakat, terutama pada masa pasca konflik. Padahal idealnya, ulama turut berperan dalam proses rekonsiliasi, mengingat saat ini belum ada agen rekosiliasi yang memiliki otoritas seperti ulama dan benar-benar dapat dipercaya oleh masyarakat Aceh. Oleh karena itu, penelitian ini ingin mendiskusikan tentang posisi Ulama Aceh dalam proses rekonsiliasi pasca konflik. Penelitian ini menggunakan metode deskriptif kualitatif, yaitu suatu metode untuk menggambarkan sifat suatu keadaan yang sementara terjadi pada saat penelitian dilakukan secara detail, dan kemudian berusaha memeriksa sebab-sebab dari gejala tersebut. Data dalam penelitian ini bersumber dari studi pustaka, obeservasi partisipatoris dan wawancara mendalam. Hasil penelitian ini menunjukkan bahwa dalam setiap periode penting seajarah Aceh, ulama selalu hadir sebagai satu kekuatan yang memberi ladasan etis keagamaan bagi setiap perubahan sosial-politik di Aceh, dan selanjutnya ulama bertindak sebagai penerus corak keagamaan yang berkembang dalam masyarakat Aceh. Bahkan pembentukan dan perkembangan sistem sosial-politik dan budaya masyarakat Aceh terjadi sebagian atas kontribusi para ulama. Adapun Posisi ulama dalam proses rekonsiliasi di Aceh pasca konflik dapat dilihat dalam empat hal. Pertama, transmisi pengetahuan. Kedua, sebagai pengambil keputusan hukum yang bersumber dari ajaran Islam, terutama terkait dengan proses rekonsiliasi. Ketiga, sebagai mediator. Keempat, peran kultural yang berupa pemandu ritual atau seremonial yang dilakukan ketika pihak yang bertikai sudah menemukan kata sepakat untuk berdamai.